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2. Adam and Eve

¹ Thus the heavens and the earth were completed in all their vast array.

² By the seventh day God had finished the work he had been doing; so on the seventh day he rested from all his work. ³ Then God blessed the seventh day and made it holy, because on it he rested from all the work of creating that he had done.

Adam and Eve

⁴ This is the account of the heavens and the earth when they were created, when the LORD God made the earth and the heavens.

⁵ Now no shrub had yet appeared on the earth Or land; also in verse 6 and no plant had yet sprung up, for the LORD God had not sent rain on the earth and there was no one to work the ground, ⁶ but streams Or mist came up from the earth and watered the whole surface of the ground. ⁷ Then the LORD God formed a man The Hebrew for man (adam) sounds like and may be related to the Hebrew for ground (adamah); it is also the name Adam (see verse 20). from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being.

⁸ Now the LORD God had planted a garden in the east, in Eden; and there he put the man he had formed. ⁹ The LORD God made all kinds of trees grow out of the ground—trees that were pleasing to the eye and good for food. In the middle of the garden were the tree of life and the tree of the knowledge of good and evil.

¹⁰ A river watering the garden flowed from Eden; from there it was separated into four headwaters. ¹¹ The name of the first is the Pishon; it winds through the entire land of Havilah, where there is gold. ¹² (The gold of that land is good; aromatic resin Or good; pearls and onyx are also there.) ¹³ The name of the second river is the Gihon; it winds through the entire land of Cush. Possibly southeast Mesopotamia ¹⁴ The name of the third river is the Tigris; it runs along the east side of Ashur. And the fourth river is the Euphrates.

¹⁵ The LORD God took the man and put him in the Garden of Eden to work it and take care of it. ¹⁶ And the LORD God commanded the man, “You are free to eat from any tree in the garden; ¹⁷ but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will certainly die.”

¹⁸ The LORD God said, “It is not good for the man to be alone. I will make a helper suitable for him.”

¹⁹ Now the LORD God had formed out of the ground all the wild animals and all the birds in the sky. He brought them to the man to see what he would name them; and whatever the man called each living creature, that was its name. ²⁰ So the man gave names to all the livestock, the birds in the sky and all the wild animals.

But for Adam Or the man no suitable helper was found. ²¹ So the LORD God caused the man to fall into a deep sleep; and while he was sleeping, he took one of the man’s ribs Or took part of the man’s side and then closed up the place with flesh. ²² Then the LORD God made a woman from the rib Or part he had taken out of the man, and he brought her to the man.

²³ The man said,

   “This is now bone of my bones
   and flesh of my flesh;
she shall be called ‘woman,’
   for she was taken out of man.”

²⁴ That is why a man leaves his father and mother and is united to his wife, and they become one flesh.

²⁵ Adam and his wife were both naked, and they felt no shame.

24. Therefore shall a man leave It is doubted whether Moses here introduces God as speaking, or continues the discourse of Adam, or, indeed, has added this, in virtue of his office as teacher, in his own person.¹⁵¹¹⁵¹ See Le Clerc on this verse, who takes the same view as Calvin. The last of these is that which I most approve. Therefore, after he has related historically what God had done, he also demonstrates the end of the divine institution. The sum of the whole is, that among the offices pertaining to human society, this is the principal, and as it were the most sacred, that a man should cleave unto his wife. And he amplifies this by a superadded comparison, that the husband ought to prefer his wife to his father. But the father is said to be left not because marriage severs sons from their fathers, or dispenses with other ties of nature, for in this way God would be acting contrary to himself. While, however, the piety of the son towards his father is to be most assiduously cultivated and ought in itself to be deemed inviolable and sacred, yet Moses so speaks of marriage as to show that it is less lawful to desert a wife than parents. Therefore, they who, for slight causes, rashly allow of divorces, violate, in one single particular, all the laws of nature, and reduce them to nothing. If we should make it a point of conscience not to separate a father from his son, it is a still greater wickedness to dissolve the bond which God has preferred to all others.

They shall be one flesh¹⁵²¹⁵² “Erunt in carnem unam.” — “In carne una.” — Vulgate. Εἰς σάρκα μίαν. — Sept. Although the ancient Latin interpreter has translated the passage ‘in one flesh,’ yet the Greek interpreters have expressed it more forcibly: ‘They two shall be into one flesh,’ and thus Christ cites the place in Matthew 19:5. But though here no mention is made of two, yet there is no ambiguity in the sense; for Moses had not said that God has assigned many wives, but only one to one man; and in the general direction given, he had put the wife in the singular number. It remains, therefore, that the conjugal bond subsists between two persons only, whence it easily appears, that nothing is less accordant with the divine institution than polygamy. Now, when Christ, in censuring the voluntary divorces of the Jews, adduces as his reason for doing it, that ‘it was not so in the beginning,’ (Matthew 19:5,) he certainly commands this institution to be observed as a perpetual rule of conduct. To the same point also Malachi recalls the Jews of his own time:

‘Did he not make them one from the beginning? and yet the Spirit was abounding in him.’¹⁵³¹⁵³ ^“Spiritus abundans in eo erat” The word abundans has in English the force of superabounding. — Ed (Malachi 2:15.)

Wherefore, there is no doubt that polygamy is a corruption of legitimate marriage.